Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	evil_a	good_a	see_v	2,875	5	3.5208	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A13693	The follovving of Christ Deuided into foure bookes. Written in Latin by the learned and deuout man Thomas a Kempis chanon-regular of the Order of S. Augustine. And translated into English by B. F.; Imitatio Christi. English.	Hoskins, Anthony, 1568-1615.; Thomas, à Kempis, 1380-1471, attributed name.	1613 (1613)	STC 23987; ESTC S113016	129,490	384

thinketh it happier to giue then to receaue Nature inclineth to creatures yieldeth to her owne flesh followeth vanities and listneth to discourses but grace draweth vnto God and seeketh after vertues renounceth creatures flesh the world hateth the desires of the flesh restraineth wandrings abroad blusheth to be seene in publike Nature is willing to haue some outward comfort wherin she may delight her senses but grace seeketh comfort in God alone and delighteth aboue all visible things in the highest good 5. Nature worketh all for her owne gaine and profit she can doe nothing freely but for bestowed benefits she hopeth to obtaine either that which is equall or better either praise or fauour coueteth to haue her workes gifts much esteemed but grace seeketh no temporal thing nor asketh any other reward for her deserts then God alone not desireth more of temporall necessaries then what may serue her for the obtayning of euerlasting glory 6. Nature rejoyceth to haue many friends and kinsfolkes she glorieth of Noble birth and descent pleaseth the powerfull fawneth vpon the rich applaudeth those that are like herselfe but grace loueth her enemies is not puffed vp with multitude of friends nor esteemeth place or birth but where it is ioyned with greater vertue she rather fauoureth the poore then the rich hath more compassion of the innocent then the powerfull reioyceth in the simple respecteth not the deceiptfull exhorteth euer the good to labour for the better gifts and by vertue to resemble the sonne of God Nature quickly complaineth of any want and trouble grace constantly suffereth all kind of need 7. Nature turneth all things to her selfe striueth and contendeth for her selfe but grace reduceth all to God frō whence originally they proceed she ascribeth no good to her selfe neither doth she arrogantly presume of her selfe she contendeth not nor preferreth her opinion before others but in euery sense vnderstanding submitteth her selfe vnto the eternall wisdome and to the diuine iudgment Nature coueteth to know secrets and to heare newes she will appeare a broad and make proofe of many things by the experience of her owne senses she desireth to be known to do those things for which she may be praised and admired but grace careth not for hearing news nor to vnderstād curious matters for that all this springeth from the ancient disorder of our corrupt nature seing nothing that is new is durable vpon earth She teacheth therfore to restraine the senses to auoid vaine pleasing and ostentatiō humbly to hide those things that are worthy of praise and admiration and of euery thing and euery knowledg to seeke profitable fruite and the praise and honour of God she will not haue her selfe nor hers publickly praised but desireth that God should be blessed in his gifts who of meere charity bestoweth all things 8. This grace is a supernaturall light and a certaine speciall gift of God and the proper marke of the elect and pledge of euerlasting saluation which lifteth vp a man from earthly basenes to loue things of heauen of a carnall maketh him a spirituall person How much the more therfore nature is depressed and subdued so much the greater grace is infused and the inward man daily by new visitations more perfected according to the Image of God CHAP. LV. Of the corruption of nature efficacy of diuine grace MY God * The Seruant who of thy meere goodnes hast created me to thy Image and likenesse Gen. 1. graunt me this grace which thou hast shewed to be so great and so necessary to saluation that I may overcome my wicked nature which draweth me to sinne and to the losse of my soule For I feele in my flesh the law of sin Rom. 7. contradicting the law of my mind and leading me captiue to obey sensualitie in many things neither can I resist the pass●ons therof vnlesse thy holy grace feruently infused into my hart do assist me 2. Thy grace o Lord great grace is needfull that nature may be ouercome which is euer prone to euill from her youth For by Adam the first man it falling being corrupted by sinne the penalty of this staine hath descended vpon all mankind in such sort that nature it selfe which by thee was created good without defect is now accompted for vice and for the infirmitie of a corrupted nature for that the motiō therof left vnto it selfe draweth to euill and abiect things For the little force which remaineth is like a certaine sparke lying hidden in ashes This is naturall reason it selfe compassed about with great darknesse still retayning power to discerne good and euill and the distance be tweene true and false although it be vnable to fulfill all that it approueth and enioyeth not now the full light of truth nor the former integrity of her affections 3. Hence it is my God that according to my inward man I delight in thy law Rom. 7. knowing thy comman dements to be good iust and holy reprouing also all euill and sunne and do know that it is to be fled .. But in my flesh I serue the law of sir● whilst I rather obey sensuality then reason Hence it is that I haue a will to do good but know not how to performe it For this cause I often purpose many good things but for that I want grace to help my infirmity for a light resistance I go back and faint I know the way of perfectiō and see cleerly inough what I ought to do but pressed with the weight of mine owne corruption I rise not vnto it 4. O Lord how needfull is thy grace for me Ioan. 13. to begin any good worke to go forward and to accomplish it For without it I can do nothing but in thee I can do all things when thy grace doth comfort me O heauenly grace without which our owne merits are nothing and no gifts of nature are to be esteemed Arts riches beauty strength wit or eloquence are of no worth with thee o Lord without thy grace For gifts of nature are cōmon to good euil but the peculiar gift of the elect is grace and loue wher with being marked they are esteemed worthy of euerlasting life This grace so much excelleth that neither the gift of prophesie nor the working of miracles nor any speculation how high soeuer is of any esteeme without it Neither faith nor hope 1. Cor. 13. nor other vertues are aceptable vnto thee without charity and grace 5. O most blessed grace that makest the poore in spirit rich with vertues and the rich in many blessings humble in hart come downe vnto me replenish me in the morning with thy cōfort least my soule should faint with wearines and wither away with drinesse of mind I beseech the Lord Psal 22. that I may find grace in thy sight for thy grace sufficeth though other things that nature desireth be wanting If I be tempted and vexed with many tribulations I

how sweet and comfortable a thing it is to see the seruants of Christ feruent and deuout endued with vertuous and decent manners And on the contrary how pittifull and grieuous a thing it is to see them that liue in a dissolute and disordered sort not applying themselues to that for which they were called O how great domage and great danger it is to neglect the good purposes of their vocation and to busy themselues in that which appertaineth not vnto them Eccles 3. nor is committed to their care 6. Be mindfull of the purpose thou hast made and haue alwaies before the eyes of thy soule the picture of thy Sauiour crucifyed Thou hast good cause to be ashamed looking vpon the life of Christ seing thou hast so slackly endeauoured to conforme thy selfe vnto him though thou hast walked a long time in the way of the seruice of God A religious person that exerciseth himselfe seriously and deuoutly in the most holy life and passion of our Lord shall there aboundantly find whatsoeuer is necessary and profitable for him neither shall he need to seeke any thing elswhere Gal. 2. 6. but only in Iesus O if Iesus crucifyed would come into our harts how quickly and fully should we be instructed in all truth 7. A feruent religious person taketh and beareth all well that is commanded him but he that is negligent and cold hath tribulation vpon tribulation and on all sides is afflicted for he is void of inward consolation is forbidden to seck externall comforts A religious person that liueth not according to discipline is in great danger of the ruine of his soule He that seeketh liberty and ease shall euer liue in disquiet for one thing or other will alwaies displease him 8. How do so many other religious persons who liue vnder the strict rule of Monasticall discipline They seldome go abroad they liue retiredly they feed meanly they are cloathed coursely they labour much speak little watch long rise early spend much time in prayer read often and keep themselues in all kind of discipline Consider the Carthusians Cistercians and the Religious men and women of diuers Orders how they rise euery night to sing praises vnto God And how vnseemly then it is for thee to be slouthfull in so holy a worke when as so great multitudes of religious persons do begin to glorify God 9. O that we had nothing els to do but alwaies with our mouth and whole hart to praise our Lord God! O that thou mightest neuer haue need to eate nor drinke nor sleepe but mightest alwaies praise God and only imploy thy selfe in the exercises of spirit thou shouldst then be much more happy then now thou art when for so many necessities thou art cōstrained to serue thy body Would God these necessities were not at all but only the spirituall refections of the soule which alas we tast of too seldome 10. When a man commeth to that estate that he seeketh no comfort of any creature then doth he begin to take perfect contentment delight in God Then shall he be contented with whatsoeuer doth befall him in this world Then shall he neither reioyce in great matters Rom. 11. nor be sorrowfull for small but with great integrity and confidence commit himselfe to God who shall be vnto him all in all to whom nothing doth perish nor dy but all things do liue vnto him and serue him at a beck without delay 11. Remember alwaies the end Eccles 7. and how that time lost neuer returnes Without care and diligence thou shalt neuer get vertues If thou beginnest to wax could Apoc. 3. it will be euill with thee but if thou giue thy selfe to feruour of spirit thou shalt find much peace and feele lesse labour through the assistance of Gods grace and loue of vertue The feruent and diligent man is ready and prepared for all things Eccls. 19. It is harder to resist vices and passions then to toile in bodily labours He that auoideth not small faults by little and little falleth into greater Thou wilt alwaies reioyce in the euening if thou spend the day profitably Be watchfull ouer thy selfe stir vp thy selfe warne thy selfe and whatsoeuer becomes of others neglect not thy selfe The greater violence thou vsest against thy selfe the more thou shalt profit The end of the first Booke OF THE FOLLOVVING OF CHRIST THE SECOND BOOKE CHAP. I. Of spirituall conuersation THE kingdome of God is within you Luc 7. saith our Lord. Ioel. 2. Turne thee with thy whole hart vnto our Lord and forsake this miserable world and thy soule shall find rest Learne to despise exteriour things Rom. 19. to giue thy self to the interiour thou shalt perceaue the kingdome of God to come into thee For the king dome of God is peace and ioy in the holy Ghost which is not giuen to the wicked Christ will come vnto thee Psal 44. and shew thee his diuine comfort if thou prepare for him a worthy mansion within thee All his glory and beauty is within and there he pleaseth himselfe The inward man he often visits and hath with him sweet discourses pleasant comfort much peace wonderfull familiarity 2. O faithfull soule make ready thy hart for this bridegrome that he may vouchsafe to come vnto thee and dwell within thee For he saith If any loue me he wil keep my word and we will come vnto him Ioan. 14. and will make our aboad with him Giue therfore vnto Christ a place in thy hart and deny entrance to all others When thou hast Christ thou art rich and he wil suffice thee He will be thy faithfull and prouident helper in all things so as thou shalt not need to trust in men For men are soone changed and quickly decay but Christ remaineth for euer Ioan. 12. and standeth firmely vnto the end 3. There is little trust to be put in a fraile and mortall man Hier. 17. though he be profitable and deare vnto thee neither oughtest thou much to be grieued if somtimes he crosse and contradict thee They that to day take thy part to morrow may be against thee and so on the contrary they often turne like vnto the wind Put all thy trust in God and feare and loue him 1. Pet. 5. Heb. 13. He will answere for thee and do in al things what is best Thou hast not heere a dwelling Citty and whersoeuer thou be thou art a stranger and pilgrime neither shalt thou euer haue rest vnlesse thou be perfectly vnited vnto Christ 4. Why dost thou linger and make delaies heere Phil. 3. since this is not the place of thy rest In heauē ought to be thy dwelling Sap. 5. and all earthly things are to be regarded as it were in the way All things passe away and thou togeather with them Beware thou cleaue not vnto them least thou be enthralled and so doest perish Let thy thought be on the highest